in the name of the Son of Man the i^eople are saved, and that He is the Goel of their life (En 48'), or that the righteous in connexion with Him shall be satisfied with salvation (4 Ezr 45''), but also that Christus liberabit creaturam (4 Ezr 12^^ 1328), and that from .Judah and Levi the Lord will raise a Saviour for Israel (Test. Gad **). God, however, here also is more frequently called Saviour (iravruv iraiTr,p, Ps-Sol 16'' ; aianos auTYip, Bar 4'^'- ; Hyioi (ruTf,p, 3 5Iac 629 yiii). Used of God, a-uTv.f, is synonymous with such terms as 7i(M, i fCfTriS, 0 XuTpoC/Mivoi (En 48'', 1 Mac 411, 3 Mac 723).
1. In tiie Gospels aurrip occurs but three times — Lk 1« 2" and Jn 4^2. In the Song of Mary, the words ' My spirit has rejoiced in God my Saviour ' are a reproduction of the common OT usage. In Lk 2'^ <x<jiTr)p is not a formal title, but a descriptive designation of the Messiah, ' a Saviour who is Christ the Lord.' But the word evidently has a deeper meaning to the angels than the noun crurripla and the participle pvad^vras have to Zacharias in Lk 1''- '•* ; for in the two latter passages the con- ception moves entirely within the OT limits. The doxology of Lk 2^* associates Jesus' saving work with the production of peace on earth among man- kind as the objects of God's good pleasure. Here <xcx}T7ip undoubtedly covers the Lord's Messianic work in the most universalistic sense. And it will be noticed that (rwrrip is synonymous with xP'<''''os nvpios, so that the reference cannot be conhned to our Lord's earthly ministry, but extends to His activity as the glorihed Mes.siah. As 'peace' and 'good pleasure ' indicate, not the giving of life but the bestowal of reconciliation with God stands in the foreground (for the connexion between auHip and evdoKia, cf. Ps-Sol S''"). In Jn 4'*'-^ 6 aurrjp tov Kdcr/j-ov receives its import from the rich and pregnant mean- ing a-dj^€iv and awr-qpia acquire in the discourses of the Fourth Gospel. As Jesus had represented Himself to the woman not as a mere revealer (yy 19. 2B)^ but as the giver of 'living water,' and 'water unto eternal life' (vv.^"- ^''), so the Samari- tans, in acknowledging Him as (rurrjp rod Kdfffiov, prove to have attained a deeper conception of Messiahship than was commonly current among them, both as to the nature and extent of the Messiaii's calling (cf., however, for awrrip toD Kdapiov, 4 Ezr 1326).
2. The fact has not escaped observation, that St. Luke, who alone of the Synoptists introduces into his record the word (xur-qp, also employs it twice in Acts, where it occurs once in a speech of St. Peter (5^1), and once in a speech of St. Paul (13^). In 5^^ we have the combination apxriJ^^ ko-'i- tuttip : Christ was made both by the Resurrection and by the Ascension, dpxvy^^ is found also in Ac 3'^ another speech of St. Peter, and is here combined with fwT? ; the Jews asked for a murderer to be granted them and killed the Prince of Life, whom God raised from the dead. It is plain that the meaning of <x(jot7)p in 5^' is determined by that of apx-qy^^, and 3'^ proves that apxy}y6's has specifically to do with Je.sus' life-giving power, whence also in both pass- ages the Resurrection is emphasized. Besides Lk., Hebrews is the only NT writing which employs dpxvy^^ (2'" 12^). The former of these two passages confirms the close connexion already found between crcoTTjp and dpxvy^^j for it calls Jesus dpxvy^^ crwrrjpias ; in the other passage He is called dpxvy^^ ko-I reXetwrTjs TriffTeixis, 'the leader and j)erfecter of faith.' (F'or a thorough discussion of dpxvy^^^ cf- Bleek, Dcr Brief a. d. Hcbracr, ii. pp. 301-303). The use of the word in combination with cwr-qp is interesting, becau.se both are employed in the LXX of tlie 'judges' sent by God to deliver Israel (Jg 3®"'* ll"- " 12'' [o-wTTjp = VTio, dpx'776s=i'Vi7]). In Hebrews, however, the rendering ' captain,' which brings out the idea of military leadership, and the general ren- dering 'author,' are inadequate ; the word plainly has the connotation of 'model,' 'example,' 'fore- runner,' the leader first experiencing in Himself
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and receiving in Himself that to whicli he leads others. Thus Jesus is dpxvyos cwTijpias in 2^", because He Himself is conducted to glory by God, and in His attainment to glory draws with Him all the other sons of God. In 12^ Jesus' career of faith is represented as exemplary for believers ; by preceding in the exercise of an ideal faith He enables others to follow in the same dyibv of faith. He 5'' proves that where the author does not wish to empliasize this peculiar idea of precession, but merely to express the causal relationship between His work and the salvation of believers, he uses the general tertn aiVtos : ' He became author of eternal salvation.' The reference to the Resurrection in both Petrine passages renders it jnobable that the word dpxvyo'^ is here used in the same pregnant sense : Jesus is in virtue of the Resurrection a leader of life, one who lias Himself attained unto life, and now makes others partakers of the same. As the murderer in Ac 3'^ inflicts death, so the dpxvy^^ r^9 foj^s bestows life. awT-qp, then, is identi- cal with dpx-nyos so far as the impartation of life is concerned, but leaves the exemplification of the life-content of the (Turrjpia in Jesus' own Person unexpressed. In the speech of St. Paiil (13-^) the use of (Tiorrip clearly attaches itself to the LXX of the Book of Judges, if the reading ijyeipe of the TR be followed, for this is the verb by which tlie LXX in Jg 3^- ^^ renders the Heb. D'p.i. If, on tlie other hand, we read with WH -Ijyaye, the more immediate reference seems to be to Zee 3^ ; but even then the word acoT-rjp itself points back to the Book of Judges.